page_title: Fire temple
section_title: Concept
hierarchical_section_title: Fire temple / History and development / Concept
caption_attribution_description: Parsi Jashan ceremony (Zoroastrianism). In this case, a house/home blessing.
context_page_description: A fire temple in Zoroastrianism is the place of worship for Zoroastrians, often called dar-e mehr or agiyari. In the Zoroastrian religion, fire, together with clean water, are agents of ritual purity. Clean, white "ash for the purification ceremonies [is] regarded as the basis of ritual life", which "are essentially the rites proper to the tending of a domestic fire, for the temple [fire] is that of the hearth fire raised to a new solemnity". For, one "who sacrifices unto fire with fuel in his hand ..., is given happiness".
  As of 2019, there were 167 fire temples in the world, of which 45 were in Mumbai, 105 in the rest of India, and 17 in other countries. There is a religious custom in India of not allowing Zoroastrian women to enter the Fire Temple and the Tower of Silence if they marry a non-Zoroastrian person. This custom has been challenged before the Supreme Court of India after a Zoroastrian woman was denied entry into Zoroastrian institutions.
context_section_description: First evident in the 9th century BCE, the Zoroastrian rituals of fire are contemporary with that of Zoroastrianism itself. It appears at approximately the same time as the shrine cult and is roughly contemporaneous with the introduction of Atar as a divinity. There is no allusion to a temple of fire in the Avesta proper, nor is there any Old Persian language word for one.
  That the rituals of fire was a doctrinal modification and absent from early Zoroastrianism is also evident in the later Atash Nyash. In the oldest passages of that liturgy, it is the hearth fire that speaks to "all those for whom it cooks the evening and morning meal", which Boyce observes is not consistent with sanctified fire. The temple is an even later development: from Herodotus it is known that in the mid-5th century BCE the Zoroastrians worshipped to the open sky, ascending mounds to light their fires. Strabo confirms this, noting that in the 6th century, the sanctuary at Zela in Cappadocia was an artificial mound, walled in, but open to the sky, although there is no evidence whatsoever that the Zela-sanctuary was Zoroastrian. Although the "burning of fire" was a key element in Zoroastrian worship, the burning of "eternal" fire, as well as the presence of "light" in worship, was also a key element in many other religions.
  By the Hellenic Parthian era (250 BCE–226 CE), there were two places of worship in Zoroastrianism: one, called bagin or ayazan, was a sanctuary dedicated to a specific divinity; it was constructed in honor of the patron saint (or angel) of an individual or family and included an icon or effigy of the honored. The second, the atroshan, were the "places of burning fire" which became more and more prevalent as the iconoclastic movement gained support. Following the rise of the Sassanid dynasty, the shrines to the Yazatas continued to exist, but with the statues – by law – either abandoned or replaced by fire altars.
  Also, as Schippman observed, there is no evidence even during the Sassanid era (226–650 CE) that the fires were categorized according to their sanctity. "It seems probable that there were virtually only two, namely the Atash-i Vahram [literally: "victorious fire", later misunderstood to be the Fire of Bahram], and the lesser Atash-i Adaran, or 'Fire of Fires', a parish fire, as it were, serving a village or town quarter". Apparently, it was only in the Atash-i Vahram that fire was kept continuously burning, with the Adaran fires being annually relit. While the fires themselves had special names, the structures did not, and it has been suggested that "the prosaic nature of the middle Persian names (kadag, man, and xanag are all words for an ordinary house) perhaps reflect a desire on the part of those who fostered the temple-cult ... to keep it as close as possible in character to the age-old cult of the hearth-fire, and to discourage elaboration".
  The Battle of al-Qādisiyyah (636 CE) and the Battle of Nihavānd (642 CE) were instrumental to the collapse of the Sassanid Empire and state-sponsored Zoroastrianism; destruction or conversion (mosques) of some fire temples in Greater Iran followed. The faith was practiced largely by the aristocracy but large numbers of fire temples did not exist. Some fire temples continued with their original purpose although many Zoroastrians fled. Legend says that some took fire with them and it most probably served as a reminder of their faith in an increasingly persecuted community since fire originating from a temple was not a tenet of the religious practice.
caption: A Parsi-Zoroastrian Jashan ceremony (the blessing of a home).
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